الحب في الله والبغض فى الله

الحب في الله والبغض فى الله

بسم الله الرحمن الرحيم

Dan wajib bagi kamu untuk mencintai atau membenci seseorang karena الله, karena yang demikian itu termasuk tali pengikat iman.

Telah bersabda رسول الله SAW :

افضل الاعمال الحب في الله والبغص فى الله تعالى

Amal yang paling utama adalah cinta karena الله dan marah karena الله

Apabila engkau mencintai seseorang yang ta’at kepada الله dan melihat semata-mata karena ketaatannya kepada الله bukan karena motivasi yang lain, demikian pula apabila engkau membenci seseorang yang bermaksiyat, dan kebencian itu timbul semarta-mata karena keadaan orang itu yang bermaksiyat kepada الله bukan karena alasan lain, maka anda termasuk orang yang الحب فى الله والبغض فى الله (orang yang mencintai atau membenci karena الله).

Apabila di dalam hatimu tidak terdapat kecintaan kepada orang yang ahli berbuat kebajikan, atau kebencian terhadap orang yang berbuat zalim yang diperbuatnya, maka ketahuilah bahwa sesungguhnya engkau termasuk orang yang lemah iman.

Dan wajib bagimu untuk bersahabat dengan orang-orang yang baik dan menjauhi orang yang berperangai buruk, dan wajib pula engkau berkumpul (مجالسة) dengan orang-orang saleh dan menjauhi orang zalim. Telah bersabda رسول الله SAW yang artinya bahwa agama seseorang itu sebagaimana agama temannya, maka lihatlah diantara kamu sekalian kepada siapa ia berteman.

Dan telah bersabda رسول الله SAW, :

الجليس الصالح خير من الوحدة والوحدة خير من الجليس السؤ

Berkumpul dengan orang saleh itu leih baik daripada sendirian. Dan sendirian itu lebih baik daripada berkumpul dengan orang jahat.

Dan ketahuilah bahwa berkumpul dengan orang saleh dan duduk-duduk bersama mereka akan menumbuhkan kecintaan kepada kebajikan di dalam hati, dan menjadi penolong untuk memudahkan melaksanakan kebajikan tersebut sebagaimana berkumpul dengan orang jahat dan duduk bersama mareka akan menumbuhkan di dalam hati kecintaan kepada kejahatan dan senang melakukan kejahatan. Memang demikianlah keadaannya bahwa orang yang berkumpul dengan suatu kaum dan hidup ditengah-tengah mereka sudah pasti akan mencintai mereka, sama saja kaum itu baik atau buruk. Dan seseorang itu selalu bersama dengan orang yang dicintainya, di dunia maupun di akhirat.

Dan wajib bagi kamu untuk memiliki sifat kasih sayang kepada hamba الله dan perasaan belas kasihan kepada semua makhluk الله. Jadilah engkau orang yang memiliki sifat رحيم dan welas asih dan penuh persahabatan dan takutlah kamu dengan sifat keras hati, atau kotor, cabul, kasar. Sesungguhnya hamba yang dikasihi الله adalah mereka yang bersifat belas kasih. Dan orang yang tidak memiliki belas kasih maka ia tidak akan dikasihani. Dan sesungguhnya orang mukmin itu saling cinta-mencintai, tidak ada kebajikan bagi siapa yang tidak cinta mencintai.

Dan wajib bagi kamu untuk mengajar orang yang tidak mengerti dan memberi nasihat kepada orang zalim, memberi peringatan kepada orang-orang yang lalai, dan jangan engkau abaikan hal itu karena engkau berpendapat , “Sesungguhnya tugas itu adalah bagi mereka yang memiliki ilmu dan mengamalkannya sedangkan aku tidaklah demikian”. Atau kamu berkata, “sesungguhnya aku ini bukanlah orang yang ahli dalam memberi nasihat atau petunjuk dan yang demikian itu adalah tugas orang –orang mulia”. Yang demikian itu adalah perbuatan syaitan karena sesungguhnya at’lim dan tadzkir itu adalah termasuk dalam jumlah mengamalkan ilmu. Dan para ulama besar اكابرtidak lah mereka menjadi ulama melainkan karena anugerah dari الله SWT, dan karena ketaatan kepada-Nya serta karena mereka memberikan nasihat kepada hamba الله untuk ditunjukkan ke jalan-Nya.

Dan wajib bagi kamu untuk menambal hati yang retak dan mempergauli dengan baik kepada orang-orang yang lemah dan miskin, dan menghibur orang yang kekurangan dan memberikan kemudahan orang-orang yang mengalami kesulitan, dan memberi pinjaman kepada orang mengalami kesulitan.

Dan wajib bagi kamu untuk bertakziyah kepada orang yang tertimpa musibah. Sebagaimana sabda رسول الله SAW :

من عزي مصابا أي صبره كان له مثل اجره

Barang siapa yang berbela sungkawa kepada orang yang tertimpa musibah maka pahalanya sama seperti orang yang tertimpa musibah tersebut.

Dan janganlah engkau bersenang hati atas musibah yang menimpa seorang muslim. Telah bersabda رسول الله SAW :

ولاتظهر الشماتة بأخيك فيعافيه ويبتليك

Janganlah engkau perlihatkan kesukaan atas musibah saudaramu maka الله akan mengampuninya dan akan memberikan cobaan kepadamu.

Dan janganlah kamu menyiarkan kesalahan orang islam karena tiada sekali kali seseorang membentangkan aib seseorang melainkan ia tiada mati kecuali akan dicoba dengan yang demikian. Dan wajib bagi kamu untuk membahagiakan hati orang yang sedang mengalami kesusahan, dan memenuhi hajat orang yang membutuhkan dan menutupi aib orang lain.

Telah berasbda رسول الله SAW :

من يسر على معسر يسر الله عليه ومن ستر مسلما ستره الله فى الدنيا والاخرة ومن فرج عن مسلم كربة من كرب الدنيا فرج الله عنه كربة من كروب يوم القيامت ومن كان في حاجة اخيه كان الله في حاجته و الله في عون العبد ماكان العبد في عون أخيه

Barang siapa yang memudahkan orang yang kesulitan maka الله akan memudahkan urusannya. Barang siapa yang menutup aib orang islam maka الله akan menutip aibnya di dunia dan di akhirat. Barang siapa yang menghilangkan kesusahan orang islam dari beberapa kesedihan dunia maka الله akan menghilangkan kesusahannya dari beberapa kesedihan hari kiayamat. Dan barang siapa yang memenuhi hajat orang islam maka الله akan memenuhi hajatnya. Dan الله akan menolong seorang hamba selama ia mau menolong saudaranya.

Sumber kitab Risalah al-Muawwanah karya Al-Habib AbduLlah bin ‘Alawy Al-Hadad رضي الله عنه

Kembali ke www.manakib.wordpress.com

Abdullah Ibn al-Muqaffa

bdullah Ibn Dhadawayh (Persian: عبدالله ابن دادویه) also known as Rouzbeh pur-e Dādvayh (Persian: روزبه پور دادوَيه) and Ibn al-Muqaffa (Arabic: ابن المقفع - Persian: ابن مقفع), was an 8th-century (d. c. 756) Persian author and translator, and a Zoroastrian convert to Islam.[2]

Ibn al-Muqaffa's translation of the Kalīla wa Dimna from Middle Persian "is considered the first master­piece of Arabic literary prose."[1] "Ibn al-Muqaffa' was a pioneer in the introduction of literary prose narrative to Arabic literature. He paved the way for later innovators such as al-Hamadani and al-Saraqusti, who brought literary fiction to Arabic literature by adapting traditionally accepted modes of oral narrative transmission into literary prose."[3] Ibn al-Muqaffa was also an accomplished scholar of Middle Persian, and was the author of several moral fables.

Ibn al-Muqaffa, though a resident of Basra, was originally from the town of Jur (or Gur) in the Iranian province of Fars. His father had been a state official in charge of taxes under the Umayyads, and after being accused and convicted of embezzling some of the money entrusted to him, was punished by the ruler by having his hand crushed, hence the name Muqaffa (shrivelled hand).

As stated by a number of historians, Ibn al-Muqaffa was murdered around 756 by the order of the second Abbasid caliph Abu Ja`far al-Mansur reportedly for heresy, in particular for attempting to import Zoroastrian ideas into Islam.[4] There is evidence, though, that his murder may have been prompted by the caliph's resentment at the terms and language that Ibn al-Muqaffa had used in drawing up a guarantee of safe passage for the caliph's rebellious uncle, Abdullah b. Ali; the caliph found that document profoundly disrespectful to himself, and it is believed Ibn al-Muqaffa paid with his life for the affront to al-Mansur.[5]

Abdullah Ibn al-Muqaffa should not be confused with Severus Ibn al-Muqaffa, an Egyptian Coptic historian.

A. R. Rahman

Allah Rakkhha Rahman (Tamil: ஏ.ஆர்.ரஹ்மான்), born on January 6, 1966 as A. S. Dileep Kumar in Chennai, India, is a composer, record producer and musician. His work has garnered considerable acclaim and a large global fanbase since his career began in the early 1990s.

Working in several of India's various state/language film industries, international cinema and theatre, Rahman, in a career spanning over a decade, has sold more than one hundred million records of his film scores and soundtracks world-wide,[1] and sold over two hundred million cassettes[2] making him one of the world's top 25 all-time top selling recording artists.

His acclaimed music compositions have led TIME to declare him the Mozart of Madras and several Tamil commentators have given him the title Isai Puyal (Tamil: இசை புயல்; English: Musical Storm).

Biography

Early life and influences

A. R. Rahman was born to R. K. Shekhar, a Hindu Vanniar who was a composer, and conductor for Malayalam-language films. His father was a famous music director in Kerala. But he did not get enough opportunities there. His father died when Rahman was nine years old, and his family rented out musical equipment as a source of income. His family converted to Hinduism from Islamism in the late 1970s.

During these early years, Rahman served as a keyboard player and an arranger in bands such as "Roots" and "Nemesis Avenue" with friends including Sivamani, embracing numerous music genres. He played the keyboard and piano, in addition to, among others, the synthesizer, the harmonium and the guitar. His curiosity in the synthesizer in particular increased because, he says, it was the “ideal combination of music and technology".[3]He began early training in music under Master Dhanraj. At the age of 11, he joined, as a keyboardist, the troupe of Ilaiyaraaja,[3] one of many composers to whom musical instruments belonging to Rahman's father were rented to. Rahman later played in the orchestra of M. S. Viswanathan and Ramesh Naidu, accompanied Zakir Hussain, Kunnakudi Vaidyanathan and L. Shankar on world tours and obtained a scholarship to Trinity College of Music in London, where he graduated with a degree in Western classical music.[4]

Summary of career

Film scoring and soundtracks

In 1991, Rahman began his own music recording and mixing studio, attached to backyard of his house, called the Panchathan Record Inn. He initially composed music jingles for advertisements, Indian Television channels and music scores in documentaries, among other projects. In 1992, he was approached by film director Mani Ratnam to compose the score and soundtrack for Ratnam's Tamil film Roja. The debut led Rahman to receive the Rajat Kamal award for Best Music Director at the National Film Awards, the first time ever by a first-time film composer. Rahman has since then gone on to win the award three more times (for his scores for Minsaara Kanavu (Electric Dreams, Tamil) in 1997, Lagaan (Tax, Hindi) in 2002, Kannathil Muthamittal (A Kiss on the Cheek, Tamil) in 2003, the most ever by any composer.[5]

Roja's score met with high sales and acclaim, in its original and dubbed versions, bringing about an effective transformation in film music at the time, and Rahman followed this with scores for Tamil-language films including, among others, Bombay, Kadhalan, Indira, Minsaara Kanavu, and Love Birds, which gained him notice. Muthu 's success in Japan further increased his fanbase in that country. His soundtracks gained him recognition in the Tamil film industry and across the world for his versatality in classical, Folk, jazz, reggae, soft rock and other styles in his pieces. Rangeela, directed by Ram Gopal Varma, marked Rahman's debut in Hindi-language films centered in Mumbai. Many popular and superhit scores for films including Dil Se and Taal followed. The sales of these albums prompted several film producers to take film music more seriously.

Rahman's work is also unique in the fact that his collaborations with some film directors have always resulted in successful soundtracks. In particular, he has worked with Mani Ratnam on ten films until 2006, all of which have been musical hits. Also notable is his collaboration with the director S. Shankar in the films Gentleman, Kadhalan, Indian, Jeans, Mudhalvan, Nayak, Boys and Sivaji.

His first movie album Roja was listed in TIME's "Top 10 Movie Soundtracks of All Time" in 2005.[6] The magazine's noted film critic, Richard Corliss felt the "astonishing debut work parades Rahman's gift for alchemizing outside influences until they are totally Tamil, totally Rahman."[7]

Rahman continued to record frequently in his studio, the Panchathan Record Inn. In 2005, a newly developed recording studio, attached to the Inn called A.M. Studios was opened. It is considered to be the most developed, equipped and high tech studio of Asia. In 2006, Rahman launched his own music label, KM Musiq. Its first release was his soundtrack to the film Sillunu Oru Kaadhal which it released worldwide, in August 2006. Rahman scored the Mandarin language picture Warriors of Heaven and Earth in 2005 and co-scored Elizabeth: The Golden Age in 2007. His compostions have been reused in scores not just within India, but in films abroad, making appearances in Inside Man, Lord of War and The Accidental Husband.

His latest work includes score and producing soudtracks for Azhagiya Tamil Magan, Jodhaa Akbar, Jaane Tu Ya Jaane Na* Sakkarakatti, ADA: A Way of Life and Slumdog Millionaire. He is a recipient of the Padma Shri award from the Government of India.

Rahman has been involved in several projects aside from film. He made an album Vande Mataram (1997) on India's 50th anniversary of independence to immense success. He followed it up with an album called Jana gana mana, a conglomeration of performances by many leading exponents/artists of Indian classical music. In addition to writing jingles for ads, he has composed several orchestrations for athletic events and T.V. and internet media publications, documentaries and short films.

In 1999, Rahman, along with choreographers Shobhana and Prabhu Deva Sundaram and a dancing troupe from the Tamil film industry performed with Michael Jackson in Munich, Germany, for his "Michael Jackson and Friends Concert." In 2002, he composed his maiden stage production Bombay Dreams (2002) following a commission from famous musical theatre composer Andrew Lloyd Webber. Furthermore, Rahman, along with the Finnish folk music band Värttinä, composed the music for The Lord of the Rings theatre production. He composed the piece "Raga's Dance" for Vanessa-Mae's album Choreography (2004).

In the last six years, he has performed in three successful world tours of his concerts to audiences in Singapore, Australia, Malaysia, Dubai, UK, Canada, the US (Hollywood Bowl and 3d tour) and India.[5] He has been collaborating with Karen David for her upcoming studio album. A two-disc soundtrack, Introducing A. R. Rahman, (2006) featuring 25 pieces he composed from his Tamil film scores was released in May 2006.

Sesungguhnya iradah adalah kepedihan hati karena jeratan cinta kepada الله

Sesungguhnya iradah adalah kepedihan hati karena jeratan cinta kepada الله

Iradah

الله SWT berfirman :

ولا تطرد الذين يدعون ربهم بالغداة والعشي يريدون وجهه

Dan janganlah kamu mengusir orang-orang yang menyeru Tuhannya di pagi hari dan petang hari, sedangkan mereka menghendaki keridaan-Nya (Al-An’am 52).

Dari Anas bin Malik diceritakan bahwa Nabi SAW bersabda, :

اذا اراد الله بعبد خيرا استعمله, قيل له كيف يستعمله يا رسول الله ؟ قال : يوفقه لعمل صالح قبل الموت

Jika الله menghendaki kebaikan seorang hamba maka dia dipekerjakan (dengan kebaikan itu). Seorang sahabat bertanya, “Bagaimana ia dipekerjakan-Nya Ya رسول الله ?” Nabi menajwab, ‘Diberi pemahaman untuk beramal kebajikan sebelum mati.”

Iradah (kehendak) adalah awal perjalanan para salik yang sebenarnya merupakan nama bagi tahapan / maqam pertama pendakian para salik untuk menuju ke hadirat الله. Sifat ini dinamakan iradah karena iradah merupakan awal segala urusan. Barang siapa tidak memiliki kehendak terhadap sesuatu maka tidaklah mungkin ia melakukannya.

Segala persoalan yang berkenaan dengan langkah awal perjalanan para salik dalam meniti jalan menuju الله dinamakan iradah. Kedudukannya sama dengan mukadimah dalam segala urusan yang berkaitan dengan tujuan. Murid harus memiliki iradah sebagai belahan kesatuan langkah-langkahnya sebagaimana seorang alim diharuskan memiliki ilmu sebagai belahan kealimannya. Murid dalam pengertian ahli sufi bukanlah perwujudan kehendak milik murid sendiri karena orang yang belum bisa memurnikan dirnya sendiri dari eksistensi kehendak dirinya maka belumlah dinamakan murid.

Banyak orang yang memberikan arti iradah, masing-masing mengungkapkannya sebatas apa yang tersirat di dalam hatinya. Sementara para sufi mengatakan bahwa iradah adalah meninggalkan apa yang telah menjadi suatu kebiasaan. Kebiasaan manusia pada umumnya adalah terpaku kepada hukum penapakan pada tempat-tempat yang membuat dirinya lupa, percaya pada ajakan syahwat dan cenderung mengikuti apa yang dibisikkan oleh harapan atau angan-angan. Sedangkan seorang murid harus terlepas dari identitas ini. Semuanya tidak boleh melekat pada dirinya. Kemampuan salik keluar dari kenyataan-kenyataan (semu) iradahnya, menjadi bukti atas kebenaran iradah-Nya. Keadaan semacam inilah yang dinamakan iradah yaitu keluarnya salik dari hukum kebiasaan. Dengan demikian keberhasilan meninggalkan kebiasaan merupakan tanda-tanda iradah, adapun hakikatnya adalah manifestasi kebangkitan hati dalam pencarian Al-Haq. Karena itu dikatakan, “Sesungguhnya iradah adalah kepedihan hati karena jeratan cinta kepada الله yang mampu menghinakan setiap keharuan”.

Diceritakan dari seorang guru sufi, “Suatu hari saya sendirian berada di sebuah pedusunan yang sunyi. Tiba-tiba dada saya terasa sempit yang mendorong lidah saya mengucapkan,’Wahai manusia, bicaralah kepada saya, wahai jin bicaralah kepada saya’. Tiba-tiba sebuah suara tanpa bentuk menyahut, ‘Apa yang kamu kehendaki ?’ Saya menjawab, ‘الله’ yang saya kehendaki’. Dai kembali bertanya, ‘Kapan kamu menghendaki الله ?’

Kisah ini mengandung pelajaran tentang makna iradah. Orang tersebut mengatakan, ‘Bicaralah kepada saya’. Menunjukkan sebagai orang yang berkehendak (murid) pada الله. Orang yang berkehendak (murid) selalu tidak tenang dan lemas sepanjang malam dan siang. Dia dalam lahiriyahnya dihiasi dengan berbagai mujahadah dan di dalam bathiniyahnya disifati dengan penahanan berbagai bentuk beban kesulitan. Dia senantiasa menjauhkan diri dari tempat tidur, selalu siaga, siap memikul berbagai kesulitan dan menanggung berbagai kepayahan, mengobati akhlak, membiasakan diri dengan hal-hal yang berat, merangkul obyek-obyek yang menakutkan dan memisahkan diri dengan berbagai bentuk eksistensi atau simbol-simbol keperanan. Sebagaimana tersebut di dalam sebuah syair :

Kemudian malam saya putus

Dalam berbagai kenikmatannya

Tidak ada singa yang saya takuti

Tidak pun serigala

Rinduku mengalahkan saya

Lalu saya melipat rahasia saya

Dan orang yang punya kerinduan

Memang selalu dikalahkan

Ustadz Abu Ali Ad-Daqaq pernah mengatakan, bahwa yang dimaksud iradah adalah pedihnya kerinduan di dalam hati, sengatan yang menimpa hati, cinta yang menyala-nyala dan membakar nurani, kecemasan yang menggedor dinding-dinding bathin, api cahaya yang membakar kubah hati. Beliau juga mengatakan, “Saya di dalam permulaan kerinduan, dalam keadaan terbakar di tungku perapian iradah. Kemudian saya membisikkan ke dalam hati saya, “Duhai perasaan hati, alangkah pedihnya ! Apa arti iradah itu ?”

Yusuf bin Husin mengatakan, “Antara Abu Sulaiman Ad-Daraani dan Ahmad bin Abi Al-Hiwari terikat tali perjanjian. Ahmad tidak bisa membantah setiap perintah yang diberikan Abu Sulaiman. Suatu hari ia mendatangi Abu Sulaiman yang sedang memberi fatwa di majlisnya, kemudian melapor, “Sesungguhnya bunga api telah berpijar, menyala dan membakar, maka apa yang engkau perintahkan ?”

Abu Sulaiman diam dan tidak menjawab. Ahmad mengulanginya hingga dua kali atau tiga kali dan akhirnya mengatakan, ‘Abu Sulaiman pergi lalu duduk di dalamnya’. (seakan-akannya sempit dan Abu Sulaiman lupa tentang Ahmad, kemudian ingat lagi dan mengatakan, “Lihatlah Ahmad, sesungguhnya dia berada di dalam jilatan cahaya. Dia mampu menguasai dirinya dengan tidak hendak menentang perintah saya’. Kemudian mereka melihatnya, dan tiba-tiba Ahmad dalam pembakaran cahaya yang tidak selembar rambutpun terbakar.

Dikatakan bahwa diantara sifat-sifat murid adalah cinta amalan-amalan sunah, ikhlas dalam memberikan nasihat asih, sopan, dan senang dengan kesenidrian, sabar di dalam memikul segala kekerasan hukum, mengutamakan perintah, malu terhadap suatu pandangan, pelimpahan tenaga dan anugerah pada apa yang diperjuangkannya dengan penuh kecintaan, menyongsong segala sebab yang bisa mengantarkannya kepada-Nya, puas terhadap segala bentuk kelemahan, dan ketiadaan pengakuan hati akan ketersampaian diri kepada Tuhan.

Abu Bakar Muhammad Al-Waraq berkata, “Penyakit murid ada tiga macam, kawin, catatan wicara, dan lembaran-lembaran”.

“bagaimana mungkin tuan meninggalkan catatan wicara”. Tanya seseorang.

Ia menjawaab, “sebab akan menjadi penghalangku dari perolehan iradah.

Hatim Al-Asham mengatakan, “”Jika saya melihat seorang murid yang menghendaki selain yang dia (Hatim) kehendaki, maka ketahuilah bahwa ia telah menampakkan kerendahan”.

Diantara hukum bagi murid ada tia hal : tidurnya karena bersangatan mengantuk, makannya karena sangat butuh, dan ucapannya karena sangat terpaksa. Demikian nasihat Muhammad Al-Kattani

Jika الله menghendaki murid kebaikan, maka Dia akan memposisikannya dalam sikap sufi dan mencegahnya dari pergaulan para qari. Demikian fatwa Al-Junaid.

Pada suatu hari Abu Ali Ad-Daqaq memberikan wejangan kepada para santri dan mengatakan “Akhir iradah akan mengarahkan isyarat pada الله sehingga menjumpai-Nya bersama isyarat”.

“Apa yang dimuat dalam iradah ?”

Beliau menjawab, “Engkau menjumpai الله dengan tanpa isyarat”.

Pada kesempatan lain Syaikh Abu Ali mengatakan, “Seorang murid tidak akan menjadi murid hingga orang disebelah kirinya (malaikat pencatat kejahatan) tidak menulisnya selama 20 tahun.”

Karena itu Abu Utsman Al-Hirri menasihatkan, bahwa jika seorang murid mendengarkan sesuatu dari ilmu-ilmu suatu kelompok masyarakat (ahli hikmah/syaikh), lalu mengamalkannya, maka yang demikian itu dalam hatinya akan menjadi suatu hikmah sampai akhir usianya, dan selama itu dia bisa mengambil manfaatnya. Seandainya ia berbicara dengan ilmu tersebut maka orang yang medengarkannya pasti juga akan memperoleh manfaat. Dan barang siapa mendengarkan ilmu dari mereka lalu tidak mengamalkanya, maka hikayat yang diperoleh dan dijaganya akan masih tetap terjaga tetapi kemudian hilang terlupakan. Barang siapa iradahnya tidak sehat, maka perjalanan hari tidak akan menambahnya selain kemunduran.

Awal maqam murid adalah munculnya iradah Al-Haq dengan menggugurkan iradahnya sendiri. Demikian kata AL-Wasithi.

“Hal yang memperberatkan murid adalah mempergauli musuh dengan baik”. Kata Yahya bin Mu’adz.

“Jika saya melihat murid sibuk dengan hal-hal yang ringan, dispensasi dan usaha mencari nafkah, maka tidak ada sesuatu yang mendatanginya”. Demikain kata Yusuf bin Husain.

Dalam suatu kesempatan Imam Al-Junaid ditanya tentang masalah iradah dan murid. “Apa yang dapat dimiliki para murid dengan perjalaan hikayat / manakib (orang – orang saleh) ?”

Beliau menjawab, “hikayat / manakib adalah tentara-tentara الله yang dengannya dapat memperkuat hati seorang mukmin”.

“Apa dalam hal ini Tuhan punya saksi ?”

“Ya, yaitu firman الله yang berbunyi :

وكلا نقص عليك من أنباء الرسل ما نثبت به فؤادك

Dan semua kisah dari Rasul-Rasul Kami ceritakan kepadamu yaitu kisah-kisah yang dengannya Kami teguhkan hatimu (Hud 120)

Lebih jauh Al-Junaid mengatakan, Murid yang benar adalah yang tidak butuh ilmu para ulama. Seorang murid pada hakikatnya adalah orang yang dikehendaki الله karena jika tidak dikehendaki الله (sehingga ia memiliki iradah), maka ia bukan menjadi seorang murid / salik. Sedangkan murad adalah murid karena jika الله menghendaki seseorang untuk menjadi murid dengan kekhususan, maka Dia akan memberi pemahaman akan makna iradah. Akan tetapi para sufi membedakan antara murid dan murad. Murid bagi mereka adalah seorang pemula sedangkan murad adalah pamungkas. Murid ditegakkan dengan mata kepayahan dan dilemparkan dalam kawah kesulitan-kesulitan sedangkan murad dicukupkan dengan perintah yang tidak memiliki kesulitan. Murid adalah orang yang aktif dan muncul sebagai subyek sedangkan murad adalah orang yang diisi oleh الله, diberi faedah, dan dengannya dia disenangkan. sunatuLlah akan bersama para perambah jalan menuju الله memiliki bentuk yang berbeda-beda. Masing-masing memiiiki tingkatan hukum yang tidak sama. Kebanyakan mereka memiliki anugerah dengan disertai syarat mujahadah, kemudian mencapai maqam kedekatan dengan الله setelah mengalami berbagai kesulitan dari tahun ke tahun dalam kurun waktu yang tidak pendek. Sedangkan sebagian yang lain disingkapkan (terbuka) bathinnya sejak permulaan usia dengan keagungan makna-Nya kemudian mencapai maqam kewalian yang tidak dapat dicapai oleh kelompok ahli riyadhah atau mujahadah. Golongan ahli riyadhah pada umumnya dalam pencapaian maqam kewalian akan dilemparkan oleh الله kedalam penggemblengan mujahadah. Penggemblengan ini terjadi setelah mereka memperoleh kesadaran hakikat. Tujuannya supaya mereka memperoleh apa-apa yang terkandung dalam hukum riyadhah.

Syaikh Abu Ali Ad-Daqaq juga berkata, murid adalah orang yang menanggung sedang murad adalah orang yang ditanggung.” Beliau juga pernah mejelaskan bahwa nabi Musa AS adalah seorang nabi yang menduduki jabatan seorang murid. Karena itu di dalam doanya dia mengatakan, “

رب اشرح لي صدري

Wahai Tuhanku, lapangkanlah dadaku (Thaha 25)

Sedangkan nabi kita Muhammad SAW adalah seorang murad sehingga firman yang diwahyukan الله berbunyi demikian :

الم نشرح لك صدرك, ووضعنا عنك وزرك, الذي أنقض ظهرك,

ورفعنا لك ذكرك

Tidakkah telah Kami lapangkan dadamu, dan Kami hilangkan bebanmu yang memberatkan punggungmu, dan Kami tinggikan penyebutanmu (Alam Nasyrah 1-4)

Demikian pula ketika Musa mengatakan,

رب أرنى أنظر اليك قال : لن ترانى

Tuhan , tampakkanlah (diri-Mu) kepadaku sehingga aku dapat melihat-Mu. Tuhan menjawab, “Kamu sekali-kali tidak dapat melihat-Ku”

Juga ketika الله SWT berfirman kepada Nabi Muhammad SAW,

الم ترى الى ربك كيف مد الظل

Tidakkah kamu melihat Tuhanmu bagaimana Dia memanjangkan (dan memendekkan) bayang-bayang (Al-Furqan 45)

Kedua konteks di atas menunjukkan bahwa Nabi Musa AS berada pada maqam murid sedang nabi kita Muhammad SAW di maqam murad. Menurut syaikh Abu Ali Ad-Daqaq maksud ayat “Apakah kamu tidak melihat Tuhanmu dan potongan berikutnya Bagaimana Dia memanjangkan (dan memendekkan) bayang-bayang adalah merupakan penutupan kisah dan pembagusan keadaan.

Imam Al-Junaid pernah ditanya tentang makna murid lalu dijawab, “murid adalah orang yang dikuasai oleh siasat ilmu, sedangkan murad adalah yang dikuasai oleh pemeliharaan dari Al-Haq secara langsung. Murid berjalan sedangkan murad terbang. Maka kapan para pejalan dapat menyusul mereka yang terbang.”

Dikisahkan bahwa Dzunun pernah mengirimkan seorang utusan untuk menjumpai Abu Yazid Al Bustami. Dia berpesan, “Katakan kepadanya, sampai kapan tidur dan istirahat , sementara kafilah telah berlalu”.

Setelah utusan tersebut sampai dan telah mengatakan pesan dari Dzunun, maka Syaikh Abu Yazid berkata, “Katakan kepada saudaraku Dzunun, orang alaki-laki adalah orang yang tidur sepanjang malam dan memasuki waktu subuh telah sampai di tempat sebelum kafilah sampai.”

“Betapa Indahnya, ini adalah ucapan yang keadaan kami belum bisa mencapainya”. Sambut Dzunun

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Mumia Abu-Jamal
Mumia Abu-Jamal (born Wesley Cook on April 24, 1954) is an American who was convicted and sentenced to death for the 1981 murder of police officer Daniel Faulkner.[3] Prior to his arrest he was a Black Panther Party activist, cab driver, and journalist. Since his conviction, his case has received international attention and he has become a controversial cultural icon. Supporters and opponents disagree on the appropriateness of the death penalty, whether he is guilty, or whether he received a fair trial.[4][5][6] During his imprisonment he has published several books and other commentaries, notably Live from Death Row. As of 2008, his legal appeals are still unsettled and he is a prisoner at State Correctional Institution Greene near Waynesburg, Pennsylvania.Early life and activismAbu-Jamal's father died when he was nine years old.[7] He was given the name Mumia in 1968 by his high school teacher, a Kenyan instructing a class on African cultures in which students took African classroom names.[8] Abu-Jamal claims that 'Mumia' means "Prince" and was the name of anti-colonial African nationalists conducting warfare against the British in Kenya at the time of Kenya's independence movement.[9] He adopted the surname Abu-Jamal ("father of Jamal" in Arabic) after the birth of his son Jamal on July 18, 1971.[8][10] His first marriage at age 19, to Jamal's mother, Biba, was short-lived.[11] Their daughter, Lateefa, was born shortly after the wedding.[2] Mazi, Abu-Jamal's son by his second wife, Marilyn (known as "Peachie"),[10] was born in early 1978.[12] Abu-Jamal separated from Marilyn and commenced living with his third and current wife, Wadiya, shortly before the events that led to his incarceration.[13]Involvement with the Black PanthersIn his own writings, Abu-Jamal describes his adolescent experience of being "kicked ... into the Black Panther Party" after suffering a beating from white racists and a policeman for his efforts to disrupt a George Wallace for President rally in 1968.[14] The following year, at the age of 15, he helped form the Philadelphia branch of the Black Panther Party,[15] taking appointment, in his own words, as the chapter's "Lieutenant of Information", exercising a responsibility for authoring propaganda and news communications. In one of the interviews he gave at the time he quoted Mao Zedong, saying that "political power grows out of the barrel of a gun".[16] That same year, he dropped out of Benjamin Franklin High School and took up residence in the branch's headquarters.[15] He spent the winter of 1969 in New York City and the spring of 1970 in Oakland, living and working with BPP colleagues in those cities.[17] He was a party member from May 1969 until October 1970 and was subject to FBI COINTELPRO surveillance from then until about 1974.[18]Education and journalism careerAfter leaving the Panthers he returned to his old high school, but was suspended for distributing literature calling for "black revolutionary student power".[19] He also led unsuccessful protests to change the school name to Malcolm X High.[19] After attaining his GED, he studied briefly at Goddard College in rural Vermont.[20]By 1975 he was pursuing avocation in radio newscasting, first at Temple University's WRTI and then at commercial enterprises.[19] In 1975, he was employed at radio station WHAT and he became host of a weekly feature program of WCAU-FM in 1978.[21] He was also employed for brief periods at radio station WPEN, and became active in the local chapter of the Marijuana Users Association of America.[21] From 1979 he worked at WUHY public radio station until 1981 when he was asked to submit his resignation after a dispute about the requirements of objective focus in his presentation of news.[21] As a radio journalist he earned the moniker "the voice of the voiceless" and was renowned for identifying with and giving exposure to the MOVE anarcho-primitivist commune in Philadelphia's Powelton Village neighborhood, including reportage of the 1979–80 trial of certain of its members (the "MOVE Nine") charged with the murder of police officer James Ramp.[21] At the time of the killing of Daniel Faulkner, Abu-Jamal was working as a taxicab driver in Philadelphia.[22] He was also the outgoing President of the Philadelphia Association of Black Journalists,[23] and had been working part-time as a reporter for WDAS,[21] then an African-American-oriented and minority-owned radio station.[24]Arrest for murder and trialOn December 9, 1981, in Philadelphia, close to the intersection at 13th and Locust Streets, Philadelphia Police Department officer Daniel Faulkner was shot and killed during a traffic stop. The stopped vehicle belonged to William Cook, Abu-Jamal's younger brother. In the altercation, Abu-Jamal was wounded by a shot from Faulkner, collapsed on the sidewalk, and was apprehended by the police. He was taken directly from the scene of the shooting to Thomas Jefferson University Hospital where he received treatment for his injuries. He was later charged with the first-degree murder of Daniel Faulkner.[25]The case went to trial in June 1982 in Philadelphia. Judge Albert F. Sabo initially agreed to Abu-Jamal's request to represent himself, with criminal defense attorney Anthony Jackson acting as his legal advisor. During the first day of the trial this decision was reversed and Jackson was ordered to resume acting as Abu-Jamal's sole advocate by reason of what the judge deemed to be intentionally disruptive actions on Abu-Jamal's part.[26]Prosecution case at trialThe prosecution presented four witnesses to the court. Robert Chobert, a cab driver, identified Abu-Jamal as the shooter.[27]Cynthia White, a prostitute, claimed to see a man emerge from a nearby parking lot and shoot Faulkner.[28] Michael Scanlon, a motorist, testified that from two car lengths away, he saw a man, matching Abu-Jamal's description, run across the street from a parking lot and shoot Faulkner.[29] Albert Magilton, a pedestrian who did not see the actual killing, testified to witnessing Faulkner pull over Cook's car. At the point of seeing Abu-Jamal start to cross the street toward them from the parking lot, Magilton turned away and lost sight of what happened next.[30]The prosecution also presented two witnesses who were present at the hospital after the altercation. Hospital security guard Priscilla Durham and Police Officer Garry Bell testified that Abu-Jamal confessed in the hospital by saying, "I shot the mother fucker, and I hope the mother fucker dies."[31]A .38 caliber revolver, belonging to Abu-Jamal, with five spent cartridges was retrieved at the scene. The shell casings and rifling characteristics of the weapon were consistent with bullet fragments taken from Faulkner's body.[32] Tests to confirm Abu-Jamal had handled and fired the weapon were not performed; Abu-Jamal's struggle with the police during his arrest would have made the potential results scientifically unreliable.[33]Defense case at trialThe defense maintained that Abu-Jamal was innocent of the charges and that the testimony of the prosecution's witnesses was unreliable.The defense presented nine character witnesses, including poet Sonia Sanchez who testified that Abu-Jamal was "viewed by the black community as a creative, articulate, peaceful, genial man".[34] Another defense witness, Dessie Hightower, testified that he saw a man running along the street shortly after the shooting although he did not see the actual shooting itself.[35] His testimony contributed to the development of a "running man theory", based on the possibility that a "running man" may have been the actual shooter. Veronica Jones also testified for the defense but she did not see anyone running.[36] Other potential defense witnesses refused to appear in court.[37] Abu-Jamal did not testify in his own defense.Verdict and sentenceThe jury delivered a unanimous guilty verdict after three hours of deliberations.In the sentencing phase of the trial, Abu-Jamal read to the jury from a prepared statement. He was then cross-examined about issues relevant to the assessment of his character by Joseph McGill, the prosecuting attorney.[38] In his statement Abu-Jamal criticized his attorney as a "legal trained lawyer" who was imposed on him against his will and who "knew he was inadequate to the task and chose to follow the directions of this black-robed conspirator, [Judge] Albert Sabo, even if it meant ignoring my directions". He claimed that his rights had been "deceitfully stolen" from him by the judge, particularly focusing on the denial of his request to receive defense assistance from John Africa (who was not an attorney) and being prevented from proceeding pro se. He quoted remarks of John Africa and declared himself "innocent of these charges".[39]Abu-Jamal was subsequently sentenced to death by the unanimous decision of the jury.[40]Post-trial developmentsSince the sentence, new information which contradicts the trial evidence has surfaced.Eighteen years after the slaying, Arnold Beverly claimed that, "wearing a green (camouflage) army jacket", he had run across the street and shot Daniel Faulkner as part of a contract killing because Faulkner was interfering with graft and payoff to corrupt police.[41] Private investigator George Newman claimed in 2001 that Chobert had recanted his testimony.[42] Cynthia White died in 1992,[43] and it was subsequently alleged that she falsified her testimony.[44] Kenneth Pate, a stepbrother of Priscilla Durham who was imprisoned with Abu-Jamal on other charges, has since claimed that Durham admitted to not hearing the hospital confession.[45] The hospital doctors have claimed that Abu-Jamal was not capable of making such a dramatic bedside confession at that time.[7]In his version of events, detailed in asworn statement almost 20 years afterwards, Abu-Jamal claimed that he was sitting in his cab across the street when he heard shouting, then saw a police vehicle, then heard the sound of gunshots. Upon seeing his brother appearing disoriented across the street, Abu-Jamal ran to him from the parking lot and was shot by a police officer. The statement includes no mention of the gun that was found nearby him at the crime scene nor the corresponding firearms shoulder holster he was found to be wearing at the time of his arrest.[46] William Cook did not testify or make any statement until 2001 when he claimed that he had not seen who had shot Faulkner.[47]Appeals and reviewState appealsDirect appeal of his conviction was considered and denied by the Supreme Court of Pennsylvania on March 6, 1989,[48] subsequently denying rehearing.[49] The Supreme Court of the United States denied his petition for writ of certiorari on October 1, 1990,[50] and denied his petition for rehearing twice up to June 10, 1991.[51][52]PA Gov. Ridge signed the death warrant in 1995.On June 1, 1995 his death warrant was signed by Pennsylvania Governor Tom Ridge.[52] Its execution was suspended while Abu-Jamal pursued state post-conviction review. At the post-conviction review hearings, new witnesses were called. William "Dales" Singletary testified that he saw the shooting and that the gunman was the passenger in Cook's car.[53] Singletary's account contained discrepancies which rendered it "not credible" in the opinion of the court.[52][54] William Harmon, a convicted fraudster, testified that Faulkner's murderer fled in a car which pulled up at the crime scene, and could not have been Abu-Jamal.[55] However, Robert Harkins testified that he had witnessed a man stand over Faulkner as the latter lay wounded on the ground, who shot him point-blank in the face and then "walked and sat down on the curb".[56][57]The six judges of the Supreme Court of Pennsylvania ruled unanimously that all issues raised by Abu-Jamal, including the claim of ineffective assistance of counsel, were without merit.[58] The Supreme Court of the United States denied a petition for certiorari against that decision on October 4, 1999, enabling Governor Ridge to sign a second death warrant on October 13, 1999. Its execution in turn was stayed as Abu-Jamal commenced his pursuit of federal habeas corpus review.[52]In 2008, the Supreme Court of Pennsylvania rejected a further request from Abu-Jamal for a hearing into claims that the trial witnesses perjured themselves on the grounds that he had waited too long before filing the appeal.[59][60]Federal ruling directing resentencing"Free Mumia" / "Cop killer" Graffiti.Judge William H. Yohn Jr. of the United States District Court for the Eastern District of Pennsylvania upheld the conviction but voided the sentence of death on December 18, 2001, citing irregularities in the original process of sentencing.[52] Particularly,"...the jury instructions and verdict sheet in this case involved an unreasonable application of federal law. The charge and verdict form created a reasonable likelihood that the jury believed it was precluded from considering any mitigating circumstance that had not been found unanimously to exist."[52]He ordered the State of Pennsylvania to commence new sentencing proceedings within 180 days[61] and ruled that it was unconstitutional to require that a jury's finding of circumstances mitigating against determining a sentence of death be unanimous.[62] Eliot Grossman and Marlene Kamish, attorneys for Abu-Jamal, criticized the ruling on the grounds that it denied the possibility of a trial de novo at which they could introduce evidence that their client had been framed.[63] Prosecutors also criticized the ruling; Maureen Faulkner (Officer Faulkner's widow) described Abu-Jamal as a "remorseless, hate-filled killer" who would "be permitted to enjoy the pleasures that come from simply being alive" on the basis of the judgement.[64] Both parties appealed. Federal appealOn December 6, 2005, the Third Circuit Court admitted four issues for appeal of the ruling of the District Court:[65] 1) in relation to sentencing, whether the jury verdict form had been flawed and the judge's instructions to the jury had been confusing; 2) in relation to conviction and sentencing, whether racial bias in jury selection existed to an extent tending to produce an inherently biased jury and therefore an unfair trial (the Batson claim); 3) in relation to conviction, whether the prosecutor improperly attempted to reduce jurors' sense of responsibility by telling them that a guilty verdict would be subsequently vetted and subject to appeal; 4) in relation to post-conviction review hearings in 1995–6, whether the presiding judge, who had also presided at the trial, demonstrated unacceptable bias in his conduct.The Third Circuit Court heard oral arguments in the appeals on May 17, 2007, at the United States Courthouse in Philadelphia. The appeal panel consisted of Chief Judge Anthony Joseph Scirica, Judge Thomas Ambro, and Judge Robert Cowen. The Commonwealth of Pennsylvania sought to reinstate the sentence of death, on the basis that Yohn's ruling was flawed, as he should have deferred to the Pennsylvania Supreme Court which had already ruled on the issue of sentencing, and the Batson claim was invalid because Abu-Jamal made no complaints during the original jury selection. Abu-Jamal's counsel told the Third Circuit Court that Abu-Jamal did not get a fair trial because the jury was both racially-biased and misinformed, and the judge was a racist.[66] (Court stenographer Terri Maurer-Carter stated in a 2001 affidavit that the presiding judge had exclaimed, "Yeah, and I'm going to help them fry the nigger", in the course of a conversation regarding Abu-Jamal's case.[67][68] Judge Sabo denied making such a comment.[69])On March 27, 2008, the three-judge panel issued a majority 2–1 opinion upholding Yohn's 2001 opinion but rejecting the bias and Batson claims, with Judge Ambro dissenting on the Batson issue. If the Commonwealth of Pennsylvania chooses not to hold a new hearing, Abu-Jamal will be automatically sentenced to life in prison.[70][71] On July 22, 2008, Abu-Jamal's formal petition seeking reconsideration of the decision by the full Third Circuit panel of 12 judges was denied.[72]Life as a prisonerIn May 1994, Abu-Jamal was engaged by National Public Radio's All Things Considered program to deliver a series of monthly 3-minute commentaries on crime and punishment.[73] The broadcast plans and commercial arrangement were canceled following condemnations from, amongst others, the Fraternal Order of Police[74] and US Senator Bob Dole (R-KS).[75] The commentaries later appeared in print in May 1995 as part of Live from Death Row.[76]In 1999, he was invited to deliver the keynote address for the graduating class at The Evergreen State College. The event was protested heavily.[77] In 2000, he gave a commencement address at Antioch College.[78] The New College of California School of Law has presented him with an honorary degree "for his struggle to resist the death penalty".[79]While his spoken word commentaries are recorded regularly, and may be listened to online at Prison Radio,[80] and he continues to write a Saturday weekly column for the German language Marxist newspaper junge Welt, restrictions have at times been imposed upon his activities. In 1995, he was punished with solitary confinement for engaging in entrepreneurship contrary to prison regulations. Subsequent to the airing of the 1996 HBO documentary Mumia Abu-Jamal: A Case for Reasonable Doubt?, which included footage from visitation interviews conducted with him, the Pennsylvania Department of Corrections acted to ban outsiders from using any recording equipment in state prisons.[20] In litigation before the US Court of Appeals in 1998 he successfully established his right to write for reward in prison. The same litigation also established that the Pennsylvania Department of Corrections had illegally opened his mail in an attempt to establish whether he was writing for financial gain.[81] When, for a brief time in August 1999, he began delivering his radio commentaries live on the Pacifica Network's Democracy Now! weekday radio newsmagazine, local prison authorities severed the connecting wires of his telephone from their mounting in mid-performance.[20]His publications include Death Blossoms: Reflections from a Prisoner of Conscience, in which he explores religious themes, All Things Censored, a political critique examining issues of crime and punishment, and We Want Freedom: A Life in the Black Panther Party, which is a history of the Black Panthers drawing on autobiographical material.Popular support and oppositionConcert at a Free Mumia demonstration in Germany, 2007Anti-Abu-Jamal T-shirt sold in the Philadelphia area[82]A broad international movement has allied in support of Abu-Jamal's cause with opposition coalesced about the family of Daniel Faulkner, the Commonwealth of Pennsylvania, and the Fraternal Order of Police,[83] which in August 1999 called for an economic boycott against all individuals and organizations that support Abu-Jamal.[84]His supporters protest at perceived injustice or deplore the death penalty in his and other cases, and encompass prominent American labor unions and congresses;[85][86][87][88] endorsees of the Partisan Defense Committee's campaign;[89] US and foreign city governments;[90] politicians;[6] advocates;[91] educators;[92] the NAACP Legal Defense and Educational Fund;[19] human rights advocacy organizations such as Human Rights Watch[93] and Amnesty International;[4] and celebrities, such as the rock band Rage Against the Machine.Honors and controversySee also: Anti-French sentiment in the United States#Mumia Abu-JamalAbu-Jamal has been made an honorary citizen of about 25 cities around the world, including Paris, Montreal and Palermo.[94] In 2001, he received the biannual Lübeck Erich Mühsam Prize, awarded by Frank-Thomas Gaulin of Kunsthaus Lübeck, for special commitment to human rights.[95] In October 2002, he was conferred honorary membership of the Berlin-based Association of Those Persecuted by the Nazi Regime – Federation of Antifascists and Antifascist Groups (VVN-BdA).[96]On April 29, 2006, a newly-paved road in the Parisian suburb of St Denis was named Rue Mumia Abu-Jamal in his honor.[97] In protest of the street-naming, US Congressman Michael Fitzpatrick (R-PA) and Senator Rick Santorum (R-PA) introduced resolutions in both Houses of Congress condemning the action.[98][99] The House of Representatives voted 368–31 in favor of the resolution.[100] In December 2006, the 25th anniversary of the murder, the executive committee of the Republican Party for the 59th Ward of the City of Philadelphia (covering approximately Germantown, Philadelphia), filed two criminal complaints in the French legal system against the city of Paris and the city of Saint-Denis citing the wrong of those municipalities' actions in "glorifying" Abu-Jamal and alleging the offense "apology or denial of crime" in respect of their actions.[94][101]